Commentary for Bikkurim 3:15

כיצד מפרישין – שבכרה – And even if the fruit was not fully developed, as it is written (Deuteronomy 26:20): “[Wherefore] I now bring the first fruits [of the soil which You, O LORD have given me].” At the time that he brings it, it is fruit, but at the time that he separates it [for the First Fruits], it does not have to be [fully-formed] fruit, but even was half-ripe or unripe.

Introduction Chapter three discusses how bikkurim were set aside and then it goes on to describe the festive ceremony of the bringing of the bikkurim to the Temple in Jerusalem.

הרי אלו בכורים – and it is not necessary to call it by another name after it has been harvested.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Unlike most agricultural gifts, such as terumah and maaser, that are designated as such only once they have been plucked from the soil, bikkurim are set aside as soon as they begin to ripen, while they are still attached to the ground. In order to remember which fruits he designated as bikkurim, he ties a rope around them. When he harvests the figs, grapes or pomegranates, he need not designate them again as bikkurim.

ר' שמעון אומר: אעפ"כ, חוזר וקורא שם – For he [i.e., Rabbi Shimon] expounds on the verse (Deuteronomy 26:2): “you shall take some of every first fruit of the soil.” Just as at the time when he brings the fruit, so too when at the time when he separates the fruit [he has to recite the First Fruits formula}. But at the time when calls them by name, the fruit have to be separated from the soil, just as they are when he brings them [to the altar of God]. But the Halakha does not follow the opinion of Rabbi Shimon.

Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil. Rabbi Shimon holds that even though he designated them as bikkurim while they were still attached to the ground, he must designate them again as bikkurim when he harvests them.

כל העיירות שבמעמד – there were twenty-four Ma’a’madot/posts –[divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (and also a corresponding division in the country towns) answering to the divisions of Kohanim and Levites], parallel to the twenty-four divisions of the priesthood, and men of these “posts” were Israelites, who were agents of all of Israel to stand over the sacrifices with the Kohanim and Levities of that particular division of duty [for Kohanim and Levites]; each person for his assigned week, and they were called, the men of the division [of Israelites assisting the priests on duty on the platform and divided in parties corresponding to the priestly divisions].

How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses.
Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).
Our mishnah begins to describe the ceremony of bringing the bikkurim to the Temple. While a person could bring his bikkurim to the Temple on his own, the mishnah prefers to describe a festive ceremony in which everyone from all of Israel would bring their bikkurim at the same time.
In Temple times the priests were divided into 24 “mishmarot.” The main purpose of this division was that each week a different mishmar of priests would serve in the Temple. Parallel to the division of the priests, the other people were divided into “maamadot.” When a mishmar’s priests were serving in the Temple, the people of the corresponding maamad would gather in the synagogues and read from the beginning of the book of Genesis. Others from the maamad would go up to Jerusalem with the priests to serve as their region’s representatives when the Tamid daily sacrifice was being offered in the Temple. One person was designated the “Rosh Hamaamad” or the Head of the Maamad, and it was in his town that the people would gather. For more on this topic see Taanit 4:2.
When it came time to bring bikkurim up to the Temple, all of the people of the various cities of the maamad would gather together in the “city of the maamad” which was the city where the Rosh Hamaamad dwelled. They would not sleep inside, but rather outside in the street. This would prevent them from possibly contracting corpse impurity inside the houses. Corpse impurity would disqualify them from bringing the bikkurim.
When they rose in the morning, an appointed officer would begin the ritual by reciting a charge taken from the book of Jeremiah.

מתכנסות לעירו – of the head of the division, and they would not bring their First Fruit offerings, each individual on his own because of [what is written] (Proverbs 14:28): “A numerous people is the glory of a king.”

ולא היו נכנסים לבתים – because of the defilement in the tent.

ולמשכים – In the morning, when they arise.

הממונה – the head of the division

קומו ונעלה ציון – And on the way, they would recite )Psalms 122:1): “[A song of ascents. Of David.] I rejoiced when they said to me, ‘We are going to the House of the Lord.’” And when they arrived in Jerusalem, they would recite (Psalms 122:2): “Our feet stood inside your gates, O Jerusalem.” On the Temple Mount, they would recite (Psalms 150:1): “Hallelujah. Praise God in His sanctuary.” In the Temple Court, they would recite (Psalms 150:6): “Let all that breathes praise the LORD. Halleljah.”

תאנים וענבים – when they are moist

Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins.
An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head.
The flute would play before them until they would draw close to Jerusalem.
When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim.
The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth.
All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”
The mishnah continues to describe the procession to Jerusalem. The mishnah is easily understood, so I will comment here on a few interesting matters and refrain from commenting below.
Saul Lieberman, the preeminent scholar of rabbinic literature in the 20th century, wrote a book called Hellenism in Jewish Palestine, and in the book he devotes a chapter entitled, “Heathen Pre-Sacrificial Rites in the Light of Rabbinic Sources,” to the ritual described in our mishnah. Lieberman notes that the bikkurim ritual as described in this mishnah is not taken from the Bible, which makes no mention of such a ritual. Rather, certain elements are customs that are parallel to Greco-Roman sacrificial rituals, most significantly the ox with gilded horns. This was a common feature in sacrificial processions in the Roman Empire. Clearly, when Jews of the time came to create a new ritual, they did so based on what they saw in the non-Jewish world. However, Lieberman also notes that this is the only time the mishnah describes an ox with gilded horns. Such a practice was not done with regular sacrificial oxen used in the Temple. In other words, when it came to the heart of their ancient tradition, the Temple ritual, the Jews were less likely to adopt foreign practice than they were with innovative rituals that were performed outside of the Temple.
The other feature that I find interesting in this mishnah is the line, “according to the rank of the entrants they would go forth.” This means that important Temple and Jerusalem officials would go out to greet important guests, whereas lesser officials would greet lesser guests. This is of course not surprising and is indeed human nature, but it is still important to note that ritual often served and still does serve as an opportunity for human beings to emphasize their social hierarchy. We should think in our own lives how often our public rituals are often laden with issues concerning the social hierarchy.

והרחוקים – [far] from Jerusalem and their First Fruits care not able to be preserved so well.

מביאין גרוגרות וצמוקים – figs and grapes that are dried

השור הולך לפניהם – and they offer them as peace-offerings.

ועטרה של זית בראשן – there are those who say because it is closer to the ground than all of the other trees that of the seven species, as it is written (Deuteronomy 8:8): “[a land of wheat and barley, of vines, figs and pomegranates,] a land of olive trees [and honey].” And there are those who say that because there among the rest of the trees of the seven species, there is not a nice tree whose leaves are moist/fresh like the olive.

ועטרו את בכוריהם – And how do we decorate/adorn them? A person who First Fruits were dried figs, we wreath them with moist figs, and those whose First Fruits were raisins are adorned with moist grapes, and if they bring grapes, he shows the best and nicest of them from the top [of the pile].

הפחות – the assistants of the Kohanim

ולפי כבוד הנכנסים – according to the majority of those who enter, they would come out – if there are many, many come, and if there are few, few [come out].

וכל בעלי אומניות שבירושלים עומדים מפניהם – even though that the master artisans are not obligated to stand before the scholars at the time when they are engaged in their work in order that they not become idle from their work; nevertheless, they were obligated to stand before those who brought the First Fruits for the Mitzvah is beloved [when performed] at its appropriate time. And for this reason, those who carry the coffin when the dead is within it, and because of those who carry the baby to the ritual circumcision.

החליל – A kind of musical instrument whose sound can be heard from afar.

The flute would play before them, until they reached the Temple Mount.
When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court.
When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2).
Having been greeted at the entrance to Jerusalem, we continue on our journey to the Temple Mount. Most of this mishnah is straightforward, so I will only deal with certain issues that come up in section two.
Section two: In the Second Temple period there were a few kings named Agrippas. A ccording to Albeck, the Mishnah refers to Agrippas I, who lived between 10 B.C.E-44 C.E. and ruled in the Galilee between 37-41 and became king of Judea from 41-44. He was the grandson of Herod the Great. He is also referred to favorably in Sotah 7:8. The mishnah there discusses a festive gathering which occurred on the last day of Sukkot at the end of the Sabbatical year. At that time they would read portions from Deuteronomy. The mishnah states:
The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!”
Just as he acted humbly in that mishnah by standing when he could have sat, so too in our mishnah, Agrippas is mentioned favorably, for he humbly puts the basket with the bikkurim in it on his shoulder, just as all other Jews did.
This mishnah serves as an interesting foil for yesterday’s mishnah. There we learned that the social status of the people visiting Jerusalem was emphasized by those coming out to greet them when they arrived. Today we see the opposite the very king of Israel would make sure that he acted in the same humble manner as everyone else. Perhaps this is also a tendency of human beings. We want to see our leaders act humbly, so that we can think of them as being “just like us.” On the other hand, we also want to elevate any small social advantage we have over others. Oh what fascinating creatures we are!

היה נוטל על כתפו – since he had to give it from his hand to the hand of a Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD].”

הגוזלות שעל גבי הסלים – that they would hang turtle-doves and pigeons and from the back of the First Fruit baskets, and not by the side of the baskets themselves so that they not be soiled, and these are burnt-offering sacrifices.

The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests. Along with the baskets of fruit and other produce that they brought to the Temple, to augment their gifts, they would also bring some birds, both for use as sacrifices and to serve as gifts to the priests. Some of the birds were tied to the baskets these would be offered as whole burnt offerings, but those brought by hand were given simply as gifts to the priests. Bon Appetit priests!

ומה שבידם – Maimonides interpreted that the young children when they brought them in their hands, did not hang them on the back of the baskets, and it appears to me, what was in their hands? It was the First Fruits that they brought in their hands.

רבי יהודה אומר: עד ארמי אובד אבי – But the Halakha is not according to Rabbi Yehuda.

Introduction This mishnah explains at what precise point in the procedure the verses from Deuteronomy 26 were actually recited. In order to better understand this mishnah, I will bring here the biblical verses that it explains: 3 You shall go to the priest in charge at that time and say to him, "I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us." 4 The priest shall take the basket from your hand and set it down in front of the altar of the LORD your God. 5 You shall then recite as follows before the LORD your God: "My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. 6 The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. 7 We cried to the LORD, the God of our fathers, and the LORD heard our plea and saw our plight, our misery, and our oppression. 8 The LORD freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents. 9 He brought us to this place and gave us this land, a land flowing with milk and honey. 10 Wherefore I now bring the first fruits of the soil which You, O LORD, have given me." You shall leave it before the LORD your God and bow low before the LORD your God.

ואוחזו בשפתותיו וכהן מניח ידו תחתיו – from here it implies that the basket was on the hand of the Kohen but the owners would hold the basket above with their lips at the time of the waving; but not according to the words of the one who says that the Kohen places his hand underneath the hand of the owners and waves it.

While the basket was still on his shoulder he recites from: "I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage. According to the first opinion in the mishnah, the entire passage is read while the basket is still on his shoulders. He would then take the basket off his shoulders and leave it at the altar, as it states in section ten.

בצד המזבח – in the southwestern corner

Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v. 5). When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. Rabbi Judah disagrees and says that only verse 3 is recited while he has the basket on his shoulder. After that point, he lowers the basket and he and the priest jointly hold it and wave it, in the same way that many offerings are waved before the altar. This is also the same opinion found in 2:4 above. We should note that Rabbi Judah might be making an attempt to resolve a certain difficulty in the verses. Verse 4 says that the priest shall take it from your hand, implying that one says verse 3, then the priest takes the basket and then one continues with verses 5-9 while the priest holds the basket. However, verse 10 says that at that point shall he leave the basket, perhaps implying that while reciting verses 5-9 he was still holding the basket. Rabbi Judah seems to resolve this difficulty by positing that they jointly hold the basket while he recites verses 5-9.

והשתחוה ויצא – from here it implies that he did not wave it other than only once at the time of the recitation [of the verses of Deuteronomy 25:5-10] alone. But the Tanna of the Sifre (the Midrashic verse-by-verse commentary on Deuteronomy) requires two wavings – one at the time of the recitation, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand and set it down [in front of the altar of the LORD your God],” and we derive the [double-usage] of the word “hand”/יד from [the verse] (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire.” Just as there, [it requires] waving, so here too [there is] waving. And the second [waving] comes after he completed the Recitation. Since after the Recitation, it is written (Deuteronomy 26:10): “And you shall leave it [before the LORD your God and bow before the LORD your God].” The language [of the Biblical verse] (Exodus 32:34): “Go now, lead the people where I told you,” which refers to the waving that “he draws it away from himself and brings it towards himself, raises it and lowers it.”

He then deposits the basket by the side of the altar, bow and depart. This section returns to being everyone’s opinion. He puts the basket down and leaves, as is explicitly stated in verse 10.

נמנעו מלהביא – because of the shame as they do not know how to recite [the First Fruits formula of Deuteronomy 26:5-10].

Originally all who knew how to recite would recite while those who did not know how to recite, others would read it for them [and they would repeat the words].
But when they refrained from bringing, they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them].
Evidently, not everyone knew how to recite the bikkurim verses from the Torah. Originally, to remedy this problem someone who knew how to read would read the passage and the person bringing the bikkurim who did not know how to read would repeat the words after him.
The problem with this is that it was embarrassing for people to admit that they couldn’t read. To avoid this embarrassing situation, people stopped bringing bikkurim altogether. It is interesting to note that already in ancient times people feared having to make public liturgical declarations. This is reminiscent of people who might not come to synagogue today because they fear being embarrassed at not knowing how to say the words or not knowing when to sit or stand.
In order to solve this problem, they instituted that the recitation would be read to everyone, so that everyone would have to repeat after someone else. This way no one would be singled out for embarrassment. Note that the rabbis didn’t just say, “Let them learn how to read.” That might be desirable, but would probably not solve the problem of people not bringing bikkurim. Rather, they found a solution that would prevent people from being embarrassed, allow them to bring their bikkurim, without forcing them to have to spend years of their life educating themselves.

התקינו שיהו מקרין – for it is a Biblical verse used as a support for a Rabbinic enactment, as it is written (Deuteronomy 26:5): “You shall then recite as follows.” And there is no “reciting” other than from the mouth of another [whose words are repeated].

בקלתות של זהב – baskets overlaid with silver and gold

The rich would bring their bikkurim in baskets overlaid with silver or gold, while the poor used wicker-baskets of peeled willow-branches, and the baskets and the bikkurim were given to the priest. Today’s mishnah again returns to the distinctions made during the bikkurim procession between the rich and the poor. The rich would overlay their baskets with gold and silver while the poor were forced to bring their bikkurim in simple wicker baskets. Interestingly, according to the Babylonian Talmud, the rich would take their baskets back and only the poor had to leave their baskets there. This proves a folk saying found in the Talmud, “Poverty follows the poor.” That is to say, the poor get poorer, while the rich stay rich by getting their beautiful baskets back.

הסלים והבכורים ניתנים לכהנים – the baskets of the poor are given to the Kohanim, and the vase-shaped baskets of the rich are return are returned to them. From here, they said (Bava Kamma 9a), “poverty follows the poor” (i.e. the poor man is always under a disadvantage).

מעטרים את הבכורים חוץ משבעת המינים – they surround the baskets containing the First Fruits with nice and praiseworthy fruits. And even though they are not from the Seven Species, such as quince and Etrog and others like these. And the same law applies if they are able to decorate it [the basket of the First Fruits] from fruit that grew outside the Land of Israel.

Introduction In mishnah three we learned that they would decorate the baskets with beautiful fruits. In our mishnah two sages debate how they would decorate the baskets.

רבי עקיבא אומר: אין מעטרין הבכורים אלא משבעת המינים – From fruit that grew in the Land of Israel which are liable for First Fruits (i.e., Deuteronomy 8:8). And the Halakha is according to Rabbi Akiba.

Rabbi Shimon ben Nanas says: they would decorate the bikkurim [with produce] other than the seven species. According to Rabbi Shimon ben Nanas, they were allowed to decorate the bikkurim baskets with any kind of produce, even produce that is not one of the seven species from which one brings bikkurim.

But Rabbi Akiva says: they may decorate only with produce of the seven kinds. Rabbi Akiva says that just as the bikkurim themselves come only from the seven species, so too the fruits used as decoration may come only from the seven species. He seems to be concerned lest it seem that they are bringing bikkurim from other species, and therefore he rules that even decorative produce must also be of the seven species.

הבכורים – the essence of the First Fruits are a fig that was the first to ripen and a cluster of grapes that were the first to ripen.

Introduction This mishnah analyzes the differences between the bikkurim, fruits that are brought as an addition to the bikkurim and fruits used to decorate the bikkurim baskets.

תוספת הבכורים – at the time of the harvesting of the First Fruits, one adds to them from other figs or from other grapes.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. Rabbi Shimon wishes to distinguish between the bikkurim themselves and two other categories. The first is “the additions to the bikkurim” which are fruit that a person did not designate as bikkurim when he originally set the bikkurim aside but that he wishes to bring as bikkurim when he goes to the Temple. The second category is the purely ornamental fruit, discussed in yesterday’s mishnah. As we shall see, the additions to the bikkurim are basically treated as bikkurim, whereas the ornamentations are not.

עיטור – the nice fruit that one brings closely together around the basket to beautify the observance of the commandment.

The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim must be of the same species as the bikkurim themselves. Thus if he wants to add to his figs, he must bring more figs. However, the ornamentations can be of any species, as Rabbi Shimon ben Nanas stated in yesterday’s mishnah.

מין שאינו במינו – He wreaths the basket of First Fruits of grapes with figs and of the First Fruits of figs with grapes, and even with fruits that are not from the Seven Species, according to the words of Rabbi Shimon, who holds that view above (Chapter 3, Mishnah 8).

The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai. The additions to the bikkurim are treated almost as if they were themselves bikkurim and therefore they can be eaten only in a state of ritual purity. They are exempt from demai, which means that if a priest receives additions to bikkurim from an am haaretz (one who is not trusted with regard to tithes), he need not tithe them out of doubt lest they had not yet been tithed. Bikkurim themselves are completely exempt from tithes. In contrast, if a priest receives bikkurim ornamentations from an am haaretz he needs to tithe them, just as one always needs to tithe produce received from an am haaretz. All the more so must he remove tithes if he knows that the fruit has not yet been tithed. Again, the ornamentations of bikkurim do not have the status of bikkurim and they are fully obligated in all tithing laws.

ופטורים מן הדמאי – If the Kohen took them from those who do not observe certain religious customs regarding tithes (i.e., “Am HaAretz”) who brought First Fruits.

ואם אינה באה מן הארץ – such as the case where they brought the supplement from the other side of the Jordan [River], as is taught in the Mishnah above (Chapter 1, Mishnah 10), that they bring from there the First Fruits even though they are not from “the land flowing with milk and honey.” Alternatively, Our Mishnah is according to Rabbi Shimon who said (Chapter 3, Mishnah 9) that we adorn the First Fruits [with fruit] other than the Seven Species, and that law also applies from fruit that grew outside the Land of Israel, and just like according to him, we adorn [the First Fruits] with fruit [grown] outside the Land of Israel, so too, the supplement comes from fruit [grown] outside the Land of Israel. And this comes to – teach us here that the supplement which is not from the Land [of Israel] is not like the First Fruits.

When did they say that the additions to the bikkurim are like bikkurim [themselves]? When they come from the land [of Israel]; but if they do not come from the land, they were not regarded as bikkurim [themselves]. This mishnah clarifies a point in yesterday’s mishnah. Additions to bikkurim have the halakhic status of bikkurim only if they are brought from the land of Israel. If they are brought from outside of the land, for instance from Transjordan which is in according to some opinions liable for bikkurim (see 1:10), then they don’t have the same status as bikkurim. This means they will be liable for demai and they can be eaten while impure.

כספר תורה – that is to say, and a Torah scroll is like the First Fruits for this law, that the creditor takes his debt and a woman collects her Ketubah settlement. Another explanation: The Mishnah reads “AND a Torah scroll” (as opposed to “like a Torah scroll”). And it is permissible to purchase with them a Torah scroll, and even though that the Tanna of our Mishnah taught “an unclean animal.” And it was necessary to teach “Torah scroll” and not to mention all of these other things. Presume that they were not appropriate for eating, they are appropriate for a reward that [could be used] to purchase food. But a Torah scroll that is not appropriate for a reward that would come for the purchase of food, for one cannot sell a Torah scroll, I might say no, but this comes to teach us otherwise.

Introduction Today’s mishnah, the last of our chapter, discusses the ramifications of the fact that the bikkurim belong to the priest and they are his property, a rule we learned in 2:1.

אין נותנים אלא לחבר בטובה – A Kohen is not able to give the First Fruits other than to a Kohen who observes the Levitical laws in daily intercourse who eats his secular meat in purity and givens them to him as a favor with the expectation of reciprocation of the Torah of kindness and free-will donation, and it is not appropriate to purchase with them anything and even not to give them to a Kohen who does not observe the Levitical laws in daily intercourse, for since we don’t use them for the Divine service, we suspect lest that he is not careful with them.

In what respect did they say that bikkurim are the property of the priest? In that he can purchase with bikkurim slaves and land and unclean beasts, and a creditor [of his] may take them for his debt, and his wife for her ketubah. The priest can sell or barter his bikkurim as he pleases. He can buy anything he wants with them. They count as his money and therefore if he owes money to a creditor or to his wife to pay off her ketubah, the creditor or wife can collect from bikkurim that were given to the priest. Of course, even after he sells them or gives them to a creditor the rules governing the eating of bikkurim still apply. Only priests could eat them, and they would need to be eaten in a state of ritual purity.

נותנין אותם לאנשי משמר – Whether he is someone who observes the Levitical laws in daily intercourse or not, we divide them between them.

As may be done with a Torah scroll. Technically, a Torah scroll may also be sold in order to buy something else or used in the collection of a debt. However, the rabbis said that anyone who sells a Torah scroll will never see a blessing. Perhaps the mishnah also wants to make that negative comparison with selling a Torah, as if to say, yes, one can sell bikkurim, just as one can sell a Torah, but one who does so will never see a blessing. Another reading of this mishnah says not “as may be done with a Torah” but “and a Torah scroll.” This would mean that one can use bikkurim to buy a Torah scroll. However, it is unlikely that this version is original. After all, if you can use bikkurim to buy slaves etc., then why would you think you couldn’t use them to buy a Torah scroll.

בקדשי מקדש – like the other holy aspects of the altar. And even though we don’t use them for Divine service, since we bring them into the courtyard, we are careful with them and we don’t come to eat them in defilement. And the Halakha is according to the Sages.

Rabbi Judah says: bikkurim may be given only to [a priest that is] a haver (an and as a favor. Rabbi Judah says that one can give bikkurim only to a priest known to scrupulously observe the purity laws. Such a priest is called a “haver” which in rabbinic terminology is the opposite of an “am haaretz,” one who is suspected of not observing the purity laws or properly tithing his produce. Rabbi Judah also holds that one can choose which priest he gives his bikkurim to. When he gives the bikkurim to this priest, the priest may consider it a favor, and perhaps return the favor at some later point. However, the priest may not pay for the bikkurim.

But the sages say: they are given to the men of the mishmar, and they divide them among themselves as [they do] with all other consecrated objects. The other rabbis disagree as to how bikkurim are divided among the priests. In their opinion bikkurim are divided in the same way as are other consecrated objects whatever mishmar, priestly watch, is on duty in the Temple at that time receives them. A person does not have a choice as to which priest receives his bikkurim. The mishmar would decide which priest is trustworthy to eat the bikkurim while in a state of purity, just as they do with other consecrated objects such as sacrifices.